Glory of Maa

Commemorating 2008

vakratunDa mahaakaaya koTisuuryasamaprabha | nirvighnaM kuru me sarvakaaryeshhu sarvadaa ||

O Lord , radiant as millions of Suns, Please, remove obstacles from all my tasks throughout the life

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Glory of Maa

Commemorating Navaratri 2008

“Jai Ambe Maa Bhavani Maha Bhagavati Nava ”

Written and composed by: Jyotikar Pattni

© Copyrights September 2008

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sarvamangala maangalye sive sarvaarthasaadhike saranye trayambake gouri narayani namo’stu te.

“O Narayani, Devi, the three-eyed, the Refuge, the Auspiciousness, the bestower of all wishes, the blessedness that is in all that is blessed. Prostrations be to Thee!”

Aum Sharanaagata-deenaarta, Paritraana-paraayaney|

Sarvasyaarti-harey Devi, Naaraayanni namohstutey||

3 “-” is the epitome of Vedic Hindu divinity. 1

Devi-Mahatmya is portrayal of Devi Maa glory in majestic Sanskrit poetries depicting the dance of karma from the joys of realising essential spiritual freedom, to the great divine worship of the Divine Mother Goddess and rejoicing the triumph of Devi Maa towards the light of million delights.

“Prathama charitra”, “Madhyama charitra”, and “Uttama charitra” are sections of the Devi Purana, of which there are thirteen chapters in total including the recital of the “MAHA-DEVI-shloka”.2

1 The Dasa-, or Ten Great or Transcendent Wisdoms, is a circle of Ten Goddesses associated with Tantric practice. There are several accounts on how this dynamic circle was formed. In one version, Shiva is living with the Goddess Kali in the Satya Yuga, the first and perfect of the four periods of the world cycle. Eventually, Shiva grows restless and decides he is tired of living with Kali. He gets up and when She asks him where He is going, He answers, "Wherever I wish!" She does not reply and He begins to wander off. However, in no matter what direction Shiva goes, a form of Kali appears as one of the Mahavidyas: first Kali herself is constellation, then , Tripurna-sundari, and Buvanesvari, then Chinnamasta, Tripura-bairavi, , Bagalamukhi, Matangi, and finally Kamala. Experiencing the all-pervasive essence of Kali in these Goddesses one by one at every turn, Shiva sees through His yearning to leave Kali and wander about, having gained the wisdom (Vidya) that She "fills the four quarters in the ten directions" so that wherever he goes, She is there in one of Her energetic forms. Shiva, at last, comes home to the reality that She in all her prismatic forms and He, are One.

2 There are three stages of transformation described in the three sections of the Devi-Mahatmya. The first one is where Adi-Sakti awakes Maha- who was asleep, so that He may destroy or overcome the original demoniacal forces, Madhu and Kaitabha. The second stage is where the same Sakti manifests Herself as Maha- and overcomes and Raktabija. The third one is where Sumbha and Nisumbha are destroyed by Maha-Sarasvati. And the nine days of worship comprehend these three stages adored in three days of worship, each. The final victory is called Vijaya-Dasami, the tenth day, as you know. That is the day of Victory, where you master the forces of Nature completely and your goal is reached. When you step over nine, you enter into Infinity. Numbers are only nine, you do not have ten numbers. All the arithmatic is within nine numbers only. The whole cosmos is within nine. But when you transcend the nine, you have gone to Infinity, which is beyond cosmic relationship. The lower powers of Nature are like dirt.

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We call them Mala, 'Vishnukarna-Malodbhuto Hantum Brahmanamudyato', says the Devi-Mahatmya. The Madhu and Kaitabha, two (demons) are supposed to have come out of the dirt of the ear of Vishnu. The lowest category of opposition is of the nature of dirt, Mala; and psychologically, from the point of view of the seeking soul, this dirt is in the form of Kama, Krodha and Lobha. 'Kama Esha Krodha Esha Rajo-guna Samudbhavah,' 'Kamah Krodhastatha Lobhah Tasmat Etat Trayam Tyajet'--It is desire and anger born of Rajas; desire, anger and greed, these three therefore should be abandoned,--says the Bhagavadgita. These three are the gates to hell. These three are regarded as dirt, because they cover the consciousness in such a way that it appears to be not there at all. It is like painting a thin glass with coal- tar. You cannot see the glass. It is all pitch-dark like clouds. This has to be rubbed off with great effort. When this Mala or dirt is removed, we get into another trouble. Do not think that when you are tentatively a master of Kama, Krodha and Lobha, you are a real master of yourself. "There are more things in heaven and earth than your philosophy dreams of, O Horatio," said Hamlet. So do not think that your philosophy is exhaustive. There are many more things that philosophy cannot comprehend. Kama, Krodha and Lobha are not the only enemies. There are subtler ones, more formidable than these visible foes. As a matter of fact, the subtle invisible enemies are more difficult to overcome than the visible ones. Sometimes you know, an angry man is better than a smiling person. Smiling person is more dangerous than the angry one, because he can have a knife under his arm-pit. This is what we will face. When we manage somehow to overcome this Madhu and Kaitabha, Kama and Krodha, we get into the clutches of Mahishasura and Raktabija. They represent the Vikhepa Sakti, the tossing of the mind. Every minute the mind changes its forms which multiply in millions. You read in the Devi- Mahatmya, how Mahishasura changed his form. Now he is an elephant, now he is a buffalo, now he is something else. If you hit him in one form, he comes in another form. And this is your inexhaustible opponent. His energies are incapable of being exhausted. However much you may try to oppose the Vikshepa Sakti, it will manifest in some form or other. This is described in the form of the demon Raktabija, whose drops of blood were seeds of hundreds and thousands of demons like himself coming up. When the Devi severed the head of one , the blood fell on the ground profusely and from that blood, millions cropped up. And when She killed them, again another million cropped up. So there was no end for it. If you cut off one or two desires, the desire is not over. The root is still there. The branches are only severed. Unless the root is dug out, there is no use of merely severing the branches of the tree. So what did the Devi do? She asked Kali to spread her tongue throughout the earth, so that there is no ground at all for the Rakshasas to walk over. They had to walk over the tongue of Kali. So huge it was.

5 Tantra scriptures state that the sum total of all energies put together comprises “shakti”. This Shakti energy or transcendental energy is kriya, karma, and dharma. “Maa” is the first sound of the personified name of the kriya, karma and dharma. “Uma” is the nitya “Durga” whose nine forms are the referred to as “Nava-Durga”. Nava-ratri literally means nine nights. During the spring, we call it Raama-Navaratri [associated with the victory of Raama over Ravana]; and, in autumn, it is known as Durga_Navaratri. The earlier is associated with epic and the later is associated with the , Vedic shastras, and ancient Devi- worship by the trinity of Hindu_Vedic Gods -Vishnoo-Mahesh.

The universal cosmic energy also known as Divine Maa Maha Kali is elucidated in Devi sukta of the Rig Veda Samhita, as well as Kena . Adi- shakti [supreme cosmic energy] is beyond the human comprehension and beyond the conceptualisation. 3

And now the Goddess started cutting their heads and when the blood fell, it fell not on the ground but on the tongue of Kali. So she sucked everything. Chariots and horses and demons and everybody entered her mouth. She chewed all chariots into powder. So likewise, we have to adopt a technique of sucking the very root of desires and not merely chop off its branches. Otherwise, desires will take various forms like Mahishasura. When we think that Mahishasura has been killed, he comes as a buffalo and when the buffalo is attacked, he again comes as an elephant, and if Devi attacks the elephant, he comes as a bull and attacks Her. So, there is no way of overcoming these desires by merely dealing with them from outside by a frontal attack. Their very essence has to be sucked. Because, a desire is not an outward form or an action, it is a tendency within. You may do nothing, and yet you will have desires. Because, desire is not necessarily an activity. A desireful person need not be very active. He can be sitting quiet, doing nothing, saying nothing, and yet be full of desires. Because, it is a tendency of the mind, an inclination of consciousness, that we call a desire. That can be inside, even if there is outwardly nothing. This is the Vikshepa Sakti,--distraction, tossing and the chameleon-attitude of desire,--which attacks us, when, with Herculean efforts, we try to destroy or gain control over Kama and Krodha, Madhu and Kaitabha. After Madhu and Kaitabha, we get Mahishasura and Raktabija. Thus Mala and Vikshepa are the primary oppositions in our spiritual pursuit.

3 At Navaratri ("nine nights"), the Lord in the form of the Mother Goddess is worshipped in Her various forms as Durga, Lakshmi and . Though the Goddess is one, She is represented and worshipped in three different aspects. On the first three nights of the festival, Durga is worshipped.

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On the following three, Lakshmi and then Saraswati Devi on the last three nights. The following tenth day is called Vijayadasami. Vijaya means "victory", the victory over our own minds that can come only when we have worshipped these three: Durga, Lakshmi, and Saraswati. Bhagavati, Bhavani, TripuraSundari-MahaDevi are some names of Maa-Nava-Durga.

Durga

To gain noble virtues, all evil tendencies in the mind must be destroyed. This destruction is represented by the Goddess Durga. Durga is durgati harini: "She who removes our evil tendencies." This is why she is called Mahishasura Mardini, the destroyer of Mahishaasura (demon), mahisha meaning "buffalo." Isn't there a buffalo in our minds as well? The buffalo stands for tamoguna, the quality of laziness, darkness, ignorance and inertia. We have these qualities too. We love to sleep. Although we may have a lot of energy and potential inside us, we prefer to do nothing - just like the buffalo that likes to lie in pools of water. In the Puraanic story, Durga Devi's killing of the Mahisha demon is, symbolically, the destruction of the tamoguna within us that is very difficult to destroy. In the Durga Devi Havana (sacrifice), we invoke that Divine Power within us to destroy our animalistic tendencies.

Lakshmi

For knowledge to dawn within us, we have to prepare our minds. The mind must be pure, concentrated, and single-pointed; this purification of the mind is obtained through the worship of Lakshmi Devi. In our society today, however, when we think of Lakshmi, we think only of money - counting gold and dollar bills! This is why if one goes to a Lakshmi temple, one will find a crowd.

Everybody likes Lakshmi Puja (Lakshmi worship) because they think she represents material wealth. But what is real wealth? Even if we have material wealth but no self-discipline or self-control, nor the values of love, kindness, respect and sincerity, all our material wealth will be lost or destroyed. The real wealth is the inner wealth of spiritual values that we practice in our lives, by which our minds become purified. Only when we have these noble values will we be able to preserve our material wealth and make good use of it. Otherwise money itself becomes a problem. In the Upanishads, the Rishis never asked for material wealth only. In the mantras of the Taittriya Upanishad, they first asked to have all the noble virtues fully developed in them. "Having gained the noble virtues, thereafter Lord please bring wealth to us". The Rishis express here that in the absence of right values and good qualities, all our money will be wasted, and there are countless examples of this in the world around us.

7 Ayudha Puja

The ninth day is also the day of the Ayudha Puja. The Ayudha Puja is a worship of whatever implements one may use in one's livelihood. On the preceding evening, it is traditional to place these implements on an altar to the Divine.

Our wealth of virtues is our true Lakshmi. Its importance is shown by the fact that Adi Shankaracharya himself, in Vivekachudamani, describes that sat sampati, or six forms of wealth (calmness of mind, self-control, self-withdrawal, forbearance, faith and single-pointed ness) that are to be cultivated to attain wisdom. These virtues are important because our goal is victory over the mind - a victory such that we do not get disturbed by every change that takes place in our lives. This victory comes only when the mind is prepared, and this mental preparation is the symbolism of the Lakshmi Puja.

Saraswati

Victory over the mind can be gained only through knowledge, through understanding; and it is Goddess Saraswati who represents this highest knowledge of the Self. Although there are many kinds of knowledge in the - phonetics astronomy, archery, architecture, economics and so on - the real knowledge is in the spiritual knowledge. Lord himself says in the : "The knowledge of the Self is the knowledge"; and He adds, "It is my vibhuti, my glory." In other words, we may have knowledge of many other subjects and sciences but if we do not know our own Self, then that is the greatest loss. Therefore the supreme knowledge is the knowledge of the Self that is represented by Goddess Saraswati.

Navaratri

Thus, at Navaratri, Goddess Durga is invoked first to remove impurities from the mind. The Goddess Lakshmi is invoked to cultivate the noble values and qualities. Finally, Saraswati is invoked for gaining the highest knowledge of the Self. This is the significance of the three sets of three nights when all these three are gained subjectively, and then there will be Vijayadasami, the day of true victory!

At Navaratri time, the Rasa dance (dance of joy) of Sri Krishna and the gopis is also performed. As the mind becomes purer, calmer quieter, and more cheerful and greater understanding is gained, do we not feel happier? Similarly, the Rasa dance is the dance of joy and realization. But, nowadays, the theme of Sri Krishna and the gopis dancing around the Rasa seems to have been lost in our society. The true meaning and purpose of the ritual is often forgotten, as more importance is given to other types of dancing.

8 If one can make a conscious effort to see the divine in the tools and objects one uses each day, it will help one to see one's work as an offering to God. It will also help one to maintain constant remembrance of the divine. (In India, it is customary for one to prostrate before the tools one will use before starting one's work each day as an expression of gratitude to God for helping one to fulfil one's duties.)

Children traditionally place their study books and writing implements on the altar. On this day, no work or study is done so that one might spend the day in contemplation of the Divine.

Vijaya Dashami

The tenth day is called Vijaya Dashami. Devotees perform a Saraswati Puja (ceremonial worship) to invoke the blessings of Saraswati. Some devotees also perform pujas dedicated to Durga to mark Her victory over the demon, Mahishasura.

DURGA

The dance of karma, of the cosmic spirit, in its supernal effort at self- transcendence, is a majestic portray of how cycles perpetuate to and from the celestial to the spiritual, to the terrestrial worlds, in bringing together evocation of all three worlds in divine dance.

Maha-Maa Kali, Maha-Maa Lakshmi and Maha-Maa Sarasvati are “svaroopa” forms of DEVI, who is also “DURGA” AND “AMBA” [WHEN SHE IS IN GLORIFIED TRANSCEDENTAL PEACEFUL FORM].

Maa is also prakruti, with gunas of prakruti transformation of the whole range of Prakriti from Tamas to Rajas, from Rajas to Sattva and from Sattva to Supreme Vijaya, mastery in the Absolute, God-realisation. All our scriptures, Puranas and Epics, all our ceremonies and celebrations, all our festivals and Jayantis, whatever be the occasion for a religious performance, all this is charged with a spiritual connotation, a significance which is far transcendent to the outer rituals which is involved in their performance. Every thought, every aspiration, every ritual and every duty of ours, every action that we perform automatically becomes a spiritual dedication of the Soul, for the sake of this one single aspiration which it has been enshrining in itself from eternity to eternity.

Devi incorporates “SHAKTI”, through the worship of Maha-Kali, Maha- Lakshmi, and Maha-Sarasvati. Other forms of Devi are Mula-Prakriti, Adi-Sakti in her cosmic dance-form of transformation, prosperity and Illumination. In the beginning, what happens to a Sadhaka?

9 There is a necessity of self-transformation. It is all hardship, rubbing and cleaning, washing, sweeping, etc. That is the first stage through the worship of Maha-Kali, who brings about a destruction of all barriers and negativities, bad thoughts restlessness. Then what happens? There is tremendous prosperity of the spirit and growth of awareness. One becomes spiritually awakened and in realising the “maya” and “mohad”, one establishes supremacy over “kaama”, “Krodha”, “ircha” and “tamas” of “vikarma” to elevate one’s inner spirit of life.

The journey is itself an esoteric transformation in spiritual essence progressing in the soul awakening and soul realisation; commanding all powers, getting everything that one needs to become Maa’s divine child. This is the second stage. In the first stage, it looked as if one were a poor person, having nothing, very weak. However, when one overcomes this weakness, by removing the barrier of Tamas, one becomes prosperous.

A great Yogi is also like a royal personality, because of his internal invocations, though unconsciously done, of cosmic powers. When prosperity dawns, it looks as if the whole universe is a heaven. In the first stage, it looked like a hell. Afterwards, in the second stage, it looks like a heaven, when Maha-Lakshmi begins to work. Knowledge should dawn and wisdom of experiencing divine contemplation awakened.

We realise Truth. Sarasvati comes to the rescue of her divine child in great divine grace and a flood of light on ‘Truth’ shines. One sees things as they are. There is no enjoyment, prosperity, richness, wealth or any such thing. It is Truth unconnected with all this, that and the other.

We become spiritually happy, albeit in conflict with our mind in the beginning. The delight of the glory of Maa capers in our heart’s deepest corners to enchant our spirit of life. Inseparable from our delight of the soul; from opposition to prosperity, from prosperity to enlightenment, and from enlightenment to Self- realisation do we proceed in sheer delight. Delight is MAA. So, these are the truths esoterically conveyed to us in the Mantras of the Devi-Mahatmya.

Devi-Mahatmya is not merely an esoteric Epic of puranas; it is not only a great spiritual text in the form of occult lessons; occult teachings. Maa Devi katha is also a great Mantra-Sastra. Every sloka, every verse of the Devi-Mahatmya is a Mantra by itself. For example: 'Savarnih suryatanayo yo manuh Kathyate-shtamah. This is the first sloka, Savarnih -Tanayah. It is all a Tantric interpretation and a very difficult thing to understand.

10 Surya represents fire, the fire-principle. 'Surya-Tanaya' means that which is born of the fire-principle. What is it that is born of the fire-principle? It is the seed 'Ra'. According to Tantric esoteric psychology, 'Ram' is the Bija Mantra of . In the word Savarnih, 'varni' means a hook; so add one hook to 'Ram'. Yo Manuh Kathyate, ashtamah. Eighth letter--What is Manu? It is a letter in Sanskrit. Eight letters are Ya, Ra, La, Va, Sya, Sha, Sa, Ha. The eighth is Ha. Add Ha to it. Ha, Ra and one hook, make 'Hreem'. “Savarnih Suryo-Tanayo Yo Manuh Kathyateshtamah, Nisamaya Tadutpattim 'Hreem'”." This Hreem is the Bija of Devi. “Shreem_Shreem” is the shakti energy of the beeja. Thus in addition to the outer meaning, there is an inner significance of the Mantra. “Bhavani-Bhagavati”, “MahaVidyayini”, “Maya-Rupeni”, “” are forms of Divine Maa Shakti. Maa is “tantra, yantra and mantra”. She is the Shakti of Dharma, Karma, Kriya and Kaal.4

4 Mantra is derived from the Sanskrit root man (to think). It is a catalyst to make human mind open to the spiritual consciousness of DIVINE AWARENESS. Mantra is a thought, CONTEMPLATION, indicating something subtler, deeper and unknown to the five senses of knowledge. All the scientific principles like the ‘Law of Gravity’ or the ‘Theory of Relativity’ are unknown to the eyes, ears, nose, tongue and skin. Knowledge is directly revealed to the ‘inner instrument’ or antah. Mind is also called by that name in Sanskrit. Mind in an intuitive state directly understands all the higher laws. One who knows these higher and subtler laws, unknown to the five senses, is called a scientist in the modern world and is called a rishi in Sanskrit. Rishi means rishati janati iti rishih: one who sees and knows. Sees and knows all these higher and subtler laws. Rishi is a seer: a seer of Mantras. Mantras are codified forms of the various facets of the Divine truth. Mantras are seen by rishi’s in their transcendental mental states, in higher realm of ‘Spiritual-consciousness’; in ‘symbol’ [‘yantra’] and ‘sound’ [‘tantra’]. Every mantra has a rishi, a meter and a deity indicating a facet of the Ultimate. Mantras are sound symbols and are all codified. Mantras consist of one or more letters. A letter in Sanskrit is called aksharam. Naksharati iti aksharam: one who does not perish is called aksharam. The ultimate Truth also is called aksharam. This is in the relative phenomenal existence. According to the Veda’s and even to the the whole creation is a manifestation and unmanifestation. The same thing is now more or less accepted by all of the top physicists, that whatever is now manifesting was there earlier in an unmanifest condition. The Truth according to the Veda’s is Absolute Existence-Knowledge-Bliss and contains the whole creation including time and space. By knowing this ultimate Truth one becomes that or gains that, according to the Veda’s.

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Hence keeping this goal of gaining the ultimate to become completely free from sorrow, suffering and all limitations, individuals take to the study of scriptures, prayers, austerities and deep contemplations and meditations. In that process some of them happen to see various facets of the Truth. They are called rishi’s or Mantra Drashtaraha, one who sees mantras. Thus mantras are facets of the Truth in codified or capsule form. A mantra contains at least one syllable and can contain any number of syllables. These one-syllable mantras are called bija aksharas or bi- ja’s. Bija means a seed. In Sanskrit when bija is reversed it becomes jiba or jiva, which means the individual. Both the individual and the seed are eternal because no one can ever say when the first individual or the first seed started. They started with the creation itself. Now each of these bija mantras reflects different aspects of the Truth in a subtler way. Some examples for bija’s are “Aum, Eim, Hreem, Shreem, Kleem, Im, Vaam, Laam, Yaam, Shraum, Shoom, Dum and so on. Mantra is authentic in two aspects: The Origin and the Purpose

According to the Origin:

1. Vedic Mantras

2. Tantric Mantras

3. Pauranic Mantras

According to the Purpose:

1. For a particular result

2. For general well being

3. For the ultimate good or moksha.

Great rishi Veda Vyasa; divided it into four parts and gave them four names. He was called Veda Vyasa because he divided the Veda. The four Veda’s are Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda. Vyass wrote that each Veda again is divided into four parts called

1. mantra bhâga

2. brahmana bhâga

3. âranyaka bhâga

4. upanishad or Vedanta.

Bhâga means a part. (â indicates a pronunciation of elongation of a, like a in ‘are’). All the verses in the mantra bhâga are also called mantras only.

12 Like this, every Mantra is full of inner significance; devotees repeat every Mantra for some purpose or the other. Especially, the Devi-Mahatmya is recited for averting calamities; catastrophes; calamities and tensions, personal or outward, whatever they be, all these are averted by a regular daily recital of the Devi- Mahatmya. When there is war threatening a country, for example, or pestilence or epidemic spreading everywhere, or any internal tension or anxiety of any kind, the Devi-Mahatmya is to be studied and it is a very potent remedy prescribed by seers of yore, not only for temporal terrestrial prosperity, but also for the glory of the hereafter, for illumination, for the destruction of Avidya or Ajnana, for overcoming Mala, Vikshepa and Avarana, and to be a fit recipient of the grace of the Almighty. Glory to God! Glory to Sadhana! Glory to the integral character of spiritual practice! May we be blessed with this illumination, with this wisdom, with the strength to tread the path of the Spirit, to our ultimate Freedom!

Maa Is also Adi-Shakti-ParaShakti Bhavani. 5

All Vedic Mantras are having intonations for pronunciation and it is very important for them. Correct pronunciation of words is essential. Intonation is over and above this condition.

There are various important mantras from the Veda’s, like gayatri mantra, maha mrutyunjaya mantra, panchakshari mantra, ashtakshari mantra etc.

There are many Shanti Mantras for individual as well as universal peace and happiness. Vedic mantras are mainly used in Vedic fire rituals called yajñyâs and yâgâs. Every mantra has a particular place in the ritual and is to be associated with a particular procedure to offer oblations in the fire. Nowadays, since these rituals became rare, individuals are using these mantras mainly for chanting to promote individual and universal peace.

5 “Jagad_Amba” is the one who rules this world. Everything in this world is contained in HER. All forms in the world are HER forms. All living things are part of HER. It is Devi Adi Parashakthi who performs the tasks of the Tri-Murthys : Siva, Vishnu ad Brahma. She is the 8 Siddhis, 7 Rishis, Lords of the 8 directions, 11 Rudras and many more. She is not only worshipped by men but also by the devas. She is present in everything we see. She is represented in plants, the animals, the birds, the sea, the sky and the holy river. She is Sakthi ( Power ) who drives this world. She is the mother of the mankind. The most important features of Devi Parashakti mythology and theology is that she have two forms, namely:

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1. The Auspicious calm mangala form

2. The fiery maha-kali form

Auspicious Form

As auspicious form, she manifests as Lakshmi, , and Prthivi. She plays the positive roles of protection, fertility and establishment of dharmic order, cultural creativity, wifely duty and material abundance. These encompases three aspects a. As the granter of wisdom, learning and liberation. Her names appear many times in the following text : Aryastave text she is called : Mukti ( liberation ), She who speaks the language of Brahman, She who is the knowledge of Brahman. : Liberator and knowledge of Brahman as well as the mother of the vedas, Intelligence and the destroyer of ignorance and mankind fetters. Lalitha- Sahasranama : Mahabuddhi (The great intelligence ), Vijnanabhanarupini ( She those form is a mass of knowledge ), Prajnatnika ( She who is wisdom itself ), Pasupasavimocini ( She who release creatures from bondage ) b. As embodiment of female beauty and the exciter of desire. Many Text describe Devi extraordinar beauty saundaryalahari : one of the famous hymn praising the Devi. Lalitha-Sahasranama : Ramya (the beautiful one), Kanta ( loveliness ), Vamanayana ( she who have beautiful eyes ), Ratirupa ( she whose form is ).

c. As the source of food and nourishment. She is often associated with earth itself Lalitha-Sahasranama : Annanda ( she who gives food ), Pusti (she who gives nourishment ), Satakasi ( she who has on hundred eyes ), Sakambhari ( she who bestows vegetables ), Annapurna ( she who is full of food ), Jagaddhatri ( she who supports the world or another ).

The fiery Form

The Devi is said to possess fierce and terrible appearance. Often these forms are associated with war, blood, destruction, death, hunger and anger. These terrible forms arises in two context, namely

1. To maintain cosmic order

2. Asserting her power as that greater than Siva

TO maintain cosmic order Devi often takes in fierce form when she enters into battle. As guardian of the Cosmos, she appears in a form of a great warrior, battling against Demons on behalf of the gods. Nevertheless in most text it is said that the Devi only take the fierce form when she has actually entered the battle or when she is being provoked by the insults of her enemies.

14 Devi Mahatmyam

Devi Mahatmyam is my favourite stuti for BHAVANI: Let us all together congress to recite it once, thrice, or nine times, depending upon your convenience.

The Devi transforms herself, and then multiplies into ferocious goddess or goddesses. Asserting her power as the greater than Siva. The Mahavidyas (the great manfestation ) played a central role in Sati's attempt to overpower or frighten Siva, so that she may have her own way. Even though Sati played the submissive wife, she contains fearsome and independent aspects that easily overwhelmed Siva.

Other aspects of Devi: Devi is often describe in three concepts namely : SHAKTI, MAYA and PRAKRUTI.

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Aum Sharanaagata-deenaarta, Paritraana-paraayaney|

Sarvasyaarti-harey Devi, Naaraayanni namohstutey| Aum Sarva Mangala, Maangaleyeh Shive Sarvaartha Saadhikay Sharannye-TtrryAmbakay Devi Naarayaani NamoStutte.

Aum Sarva Svarropey Sarveshey Sarva Shaktee Samanvithey BhayeBhyasttraahi no Devi Maha Durgaa Devi Namo Stutte.

Aum Salutations and obeisance to the Goddess of all auspiciousness, who bestows wealth, and all spiritual success, I surrender my all, to you Oh Maa I am a refugee at your feet. You are my saviour, shelter and benevolent nurturer please remove all distresses Oh Durga Devi. My obeisance to you, Salutations!

Namo devyai mahadevyai shivayai satatam namaha, Namaha prakrityai bhadrayai niyataah pranataah sma taam.

Obeisance to the Great Goddess who is the Cosmic energy of all pervading and Shiva’s consort.

16 Roudrayai namo nityayi gouryayai dhatrayai namo namaha,

Jyothsnayayai chendurupinyayai sukhayayai satatam namaha. Kalyannyai pranatam vridhyayai sidhyayai kurmo namo namah,

Nairutyayai bhybritaam lakshmyai sharvanyayai tey namo namah.

Durgayai durgapaaraayai, saaraayai sarvakaarine,

Khyatyai tadhiva krishnayai dhumrayai satatam namaha.

Ati soumyati roudrayai, nataastastastyai namo namaha,

Namo jagatpratishtayai, devyayai krityayai namo namah.

Aum Namo namah Devyai Maha Devyei Shivaayei Satatam Namaha

Prakrityei Bhadrayei Nnyataah Pranataah Smataam

Salutations to the Great Goddess who is the abode of all blessings. To She who is the primordial energy of the cosmos and the sustaining principle we offer adorations with deepest devotion.

Aum Ya Devi Sarva Bhuteshu Vishnu Mayeti Shamsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 1

Salutations to the Great Goddess, the power of Vishnu, who abides in all beings we bow to you again and again. 1

Aum Ya Devi Sarva Bhuteshu Chaitenya Rupena Bhidiyate

Namastasyei Namastasyei Namastasyei Namo Namaha 2

Salutations to the Great Goddess who abides in all beings as the form of Infinite Consciousness; we bow to you again and again. 2

Aum Ya Devi Sarva Bhuteshu Buddhi Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 3

Salutations to the Great Goddess who abides in all beings as the form of Intelligence. We bow to you again and again. 3

17

Aum Ya Devi Sarva Bhuteshu Nidra Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 4

Salutations to the Great Goddess who abides in all beings as the form of Sleep. We bow to you again and again. 4

Aum Ya Devi Sarva Bhuteshu Ksudhi Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 5

Salutations to the Great Goddess who abides in all beings as the form of Hunger. We bow to you again and again. 5

Aum Ya Devi Sarva Bhuteshu Cchaya Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 6

Salutations to the Great Goddess who abides in all beings as the form of Reflection. We bow to you again and again. 6

Aum Ya Devi Sarva Bhuteshu Shakti Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 7

Salutations to the Great Goddess who abides in all beings as the form of Power. We bow to you again and again. 7

Aum Ya Devi Sarva Bhuteshu Thrishna Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 8

Salutations to the Great Goddess who abides in all beings as the form of Thirst. We bow to you again and again. 8

Aum Ya Devi Sarva Bhuteshu Kshanti Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 9

Salutations to the Great Goddess who abides in all beings as the form of Forgiveness. We bow to you again and again. 9

18

Aum Ya Devi Sarva Bhuteshu Jati Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 10

Salutations to the Great Goddess who abides in all beings as the form of Genius. We bow to you again and again. 10

Aum Ya Devi Sarva Bhuteshu Lajja Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 11

Salutations to the Great Goddess who abides in all beings as the form of modesty. We bow to you again and again. 11

Aum Ya Devi Sarva Bhuteshu Shanti Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 12

Salutations to the Great Goddess who abides in all beings as the form of Peace. We bow to you again and again. 12

Aum Ya Devi Sarva Bhuteshu Shraddha Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 13

Salutations to the Great Goddess who abides in all beings as the form of Faith We bow to you again and again. 13

Aum Ya Devi Sarva Bhuteshu Kanti Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 14

Salutations to the Great Goddess who abides in all beings as the form of Beauty We bow to you again and again. 14

Aum Ya devi sarvabhuteshu, Lakshmirupenasamsthita, Namastastyai Namastastyai Namastastyai namo namaha. 15

Salutations, to the Goddess who is the shakti of Bhagavan Vishnoo.

Salutations to the all pervading Goddess who is Bhagavati Devi. 15

19

Aum Ya Devi Sarva Bhuteshu Vridtthi Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 16

Salutations to the Great Goddess who abides in all beings as the form of Activity; We bow to you again and again. 16

Aum Ya Devi Sarva Bhuteshu Smritti Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 17

Salutations to the Great Goddess who abides in all beings as the form of Memory We bow to you again and again. 17

Aum Ya Devi Sarva Bhuteshu Daya Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 18

Salutations to the Great Goddess who abides in all beings as the form of Compassion. We bow to you again and again. 18

Aum Ya Devi Sarva Bhuteshu Tusti Rupena Samsthita Namastasyei Namastasyei Namastasyei Namo Namaha 19

Salutations to the Great Goddess who abides in all beings as the form of Contentment. We bow to you again and again. 19

Aum Ya Devi Sarva BhuteshuMatri Rupena Samsthita Namastasyei Namastasyei Namastasyei Namo Namaha 20

Salutations to the Great Goddess who abides in all beings as the form of Mother. We bow to you again and again. 20

Aum Ya Devi Sarva Bhuteshu Bhranti Rupena Samsthita

Namastasyei Namastasyei Namastasyei Namo Namaha 21

Salutations to the Great Goddess who abides in all beings as the form of Delusion. We bow to you again and again.21

20 Aum Ya devi sarvabhuteshu, Lakshmirupenasamsthita, Shree Bhagavati shakti, TripuraSundari, Maha-Devyayeh, Brahmani Devi; Namastastyai Namastastyai Namastastyai namo namaha. 22

Salutations, to the Goddess who is the shakti of Bhagavan Vishnoo.

Salutations to the all pervading Goddess who is Bhagavati Devi. 22

Aum Indriyanam Adhistatri Bhutanamcha Akilea Shucha

Bhuteshu Satatam Tasyea Vyapti Devyei Namo Namaha . 23 I bow again and again to her who rules all of the elements and senses. I bow to the Great Goddess. 23

Aum Chiti Rupena Ya Krits Nam Etat Vyapa Stithi Jagat Namastasyei Namastasyei Namastasyei Namo Namaha. 24

The Great Goddess resides in all beings in the form of Consciousness, and pervades all parts of the Universe. Adorations again and again to her. 24

Concluding prayer and mantra: To be recited thrice

Aum Sharanaagata-deenaarta, Paritraana-paraayaney|

Sarvasyaarti-harey Devi, Naaraayanni namohstutey| Aum Sarva Mangala, Maangaleyeh Shive Sarvaartha Saadhikay Sharannye-TtrryAmbakay Devi Naarayaani NamoStutte.

Aum Sharanaagata-deenaarta, Paritraana-paraayaney|

Sarvasyaarti-harey Devi, Naaraayanni namohstutey| Aum Sarva Mangala, Maangaleyeh Shive Sarvaartha Saadhikay Sharannye-TtrryAmbakay Devi Naarayaani NamoStutte.

Aum Sharanaagata-deenaarta, Paritraana-paraayaney|

Sarvasyaarti-harey Devi, Naaraayanni namohstutey| Aum Sarva Mangala, Maangaleyeh Shive Sarvaartha Saadhikay Sharannye-TtrryAmbakay Devi Naarayaani NamoStutte.

It is a total whole surrender onto the MahaShakti, whom we have adored, as Brahma Vishnoo and Mahesh adored and gave such magnificent obeisance and homage towards her greatness.

Shiva congressed with entire cosmos, to grant Maa Maha Devi, the confluence, the utmost respect and worshipped her in the highest form, hence she is known as the MAHA-DEVI.

21 Maha-Devi has been booned sixty four forms, sixty four chakras, sixty four mantras, sixty four yantras, sixty four tantras of the moon, sixty four , sixty four energies and sixty four divine trances of higher order. Such is the glory of Maa per all Vedic scriptures.

Great Maha Maa Amba: JagadAmba: TripuraSundari, Laxshmee, Kali, Saravati Karatu Kalyanum Namastute Namastute Namastute.

“Shakti” or power of Goddess Durga is known as Dasha . From the time span of nine day starting from the new moon of the Hindu month of Ashwin, starts the most auspicious time where people perform any activity or event and it is known to be successful because of the blessings of the divine Mother. In these nine days the nine different Swaroop or form of the Goddess Durga is worshipped fervently during the nine nights - navaratri.

22 The Nava-Durga parva is nine forms of Durga.

1) Durga Shailputri: Shailputri means the daughter of the mountain, Himalaya. In this form we see the divine Mother holding a trident in her right hand and a lotus on her left. She is seen seated on an ox. In her previous birth, she was called Sati, Bhavani and was the daughter of King Daksha. After a lot of penance, she married Lord Shiva. But her father King Daksha was not too pleased. He had arranged for a Yagya/Yagna (Ritual done around the sacrificial fire) where he invited everyone except his son-in-law, Lord Shiva. Upset and feeling humiliated, Sati decided to attend the event uninvited. There, her father insulted Lord Shiva and in fury she stood on the sacrificial fire and burnt herself alive. Lord Shiva enraged, ordered his followers to demolish the Yagya. Sati was reborn as the daughter of the king of the mountains, Himalaya in the name of Parvati - Hemvati and got married with Lord Shiva again. Her this Swaroop is worshipped on the first day of the Navratri celebrations.

2) Brahmacharini: Brahmacharini or Tapasyacharini is Goddess’s second form. The name holds the meaning of true penance and meditation. Her form depicts her holding a rosary beads in her right hand and a Kamandalu, a pot containing holy water in her left. In her previous life, when she was reborn as the daughter of Himalaya, she performed severe penance to have Lord Shiva as her husband. Narad Muni, the divine sage advised her to take up meditation to win Him. Her intense devotion, steadfastness and strict meditation for years under extreme conditions, gave her the name of Brahmacharini.

3) Chandraghanta: Goddess Durga’s third form is known as Chandraghanta or Shakti. means moon and Ghanta is the bell. This name finds its explanation in the half-circular moon on the temple of the Goddess that resembles a bell. She is three eyed with ten hands. Each hand holds ten different weapons. She is seated on lion and is worshipped on the third day of the Navratri celebration. Her hue is golden and her appearance always spreads a calm and eternal peace all round. She is unprecedented image of bravery. The frightful sound of her bell terrifies all the evil and demon. Worship of this deity helps to eliminate the sorrow, hazards and dangers in ones life.

4) Kushmanda:Kush means happiness and she created the universe with a smile. She is radiant as the Sun and rides a lion. She is Ashtabhuja or eight handed. Her seven hands hold the holy pot, Kamandul, a bow, an arrow, a lotus, a pot containing wine, a disc and a club. The eighth hand holds a string of rosary beads that is believed to provide success and prudence.

23 5) Skanda Mata: Lord Kartik/Kartikeyan/Karthikeyan is also known as Skanda. As Goddess Durga is his mother, she is referred to as Skanda Mata. She is a deity of fire with four arms. She holds her son Skanda with the top right hand and lotus in her lower hand. The top left hand is positioned in a blessing gesture or Abhaya Mudra. She is fair complexioned, seated on a lotus and so also referred to as Padmasana.

6) Katyayani: Sage Katyaayan was the son of the great sage Kat. He observed rigorous penance and worship of Bhagavati Paramba with a desire to get Paramba as his daughter. His wish was granted. The daughter born was named Katyayani. She has four hands. The top right hand is positioned in a gesture of providing courage while the other hand is positioned in a gesture of rendering a boon. The top left hand holds a sword and the other a lotus. The goddess rides a lion and worshiped on the sixth day of the Durga puja.

7) Kalratri: Ratri means night so her complexion is as dark as the night. She has long, unmated hair with her three eyes that are shiny and bright. She has four arms and is seen mounted on a Shav/Shava or dead body. Her right hand holds a sword, while her lower hand is in a blessing stance. The left hand holds a burning torch and the lower left hand is in fearless position. She is known as Shubhamkari or the auspicious one. Her form encourages her devotees to be fearless.

8 ) Maha Gauri: It is said that when the body of Goddess Gauri got dirty due to dust and earth while she was observing penance to attain Lord Shiva. So he cleansed her with the holy waters of Ganges. Her body transformed into bright and luminous like lightening and so her eighth form is known as “Maha Gauri” .Her clothes and ornaments are also white. Her visage is calm and peaceful and she is three eyed. She rides on a bull. Her four hands denote different meanings, like the left hand is in the fearless gesture and the lower on holds a trident. The above right hand has tambourine and lower right hand is in blessing style.

9) Siddhidatri: The ninth form is Siddhidatri. There are eight Siddhis (Special powers which can only be attained from severe penance and meditation)-Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Iishitva & Vashitva. Maha Shakti gives all these Siddhies. It is mentioned in the Devi Puran” that Lord Shiva got all these Siddhis by worshipping Maha Shakti. With her gratitude, Lord Shiva’s body also contains the Goddess and so he has the form and name of Ardha Narishvar. Ardha means half. The goddess rides on a lion. The Siddhidatri form is worshipped by all gods, rishis, munis (Saints and Sages), siddhas, yogis, sadhakas (Devotees) for attaining merit and boons of their severe penances.

24 Durga Sooktam

The Durga sooktam in praise of Devi is one of the traditionally recited pancha sooktas of the Vedic tradition.

Om Jatavedase sunavama somamaratiyato nidahati vedah Sa nah parshhadati durgani vishva naveva sindhum duritatyagnih [1]

Tamagnivarnam tapasa jvalantim vairochanim karmaphaleshhu jushhtamh Durgam devii sharanamaham prapadye sutarasi tarase namah [2]

Agne tvam paaraya navyo asmaansvastibhiriti durgani vishva Pushcha prithvi bahula na urvi bhava tokaya tanayaya shamyoh [3]

Vishvani no durgaha jatavedassindhunna nava duritatiparshhi Agne atrivanmanasa grinanoasmakam bodhayitva tanunamh [4]

Pritanajitam sahamanamugramagni huvema paramatsadhasthath Sa nah parshhadati durgani vishvakshamaddevo atiduritatyagnih [5]

Pratnoshhikamidyo adhvareshhu sannachcha hota navyashcha satsi Svanchagne tanuvam piprayasvasmabhyam cha saubhagamayajasva [6]

Gobhirjushhtamayujonishhiktan tavendra vishhnoranusamcharema Nakasya prishhthamabhisamvasano vaishhnavim loka iha madayantamh [7]

Om kaatyaayanaaya vidmahe Kanyakumaari dhiimahi Tanno durgih prachodayaath

Om shaantih shaantih shaantiham

25 “Devi Kavacham” [recited by Devas] grants Divine Mother highest status. 6

The worship of Devi in Shreechakra is regarded as the highest form of the Devi worship. Originally, Lord Shiva gave 64 Chakras and their Mantras to the world, to attain various spiritual and material benefits. For his consort Devi he gave the Shreechakra and the highly coveted and the most powerful Shodashakshari mantra, which is the equivalent of all the other 64 put together.

It is said that in the beginning God, who was one, wanted to become many and enjoy himself. As the first step to creation he created Devi - the total cosmic Female force. For the male part, out of his left he created Shiva, out of his middle he created Brahma and out of his right he created Vishnu.

That is why many regard the Devi as more powerful than the Trinities and hence She is called Parashakti or Paradevi - Para meaning beyond . Brahma created the universe. Vishnu controls and runs the universe. Shiva along with Shakti is engaged in the eternal dissolution and recreation of the universe. The Bindu in the center of the Shreechakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Apart from that the Shreechakra also embodies countless number of deities and represents the whole of creation. Hence by worshipping the Devi in Shreechakra one is actually worshipping the highest ultimate force in the Tantrik form.

The Shodashakshari mantra is one of the most guarded secretes of tantra. Usually the Guru gives it to a highly deserving and tested disciple. Very few get it. Even in the Mantra Shastra, where all other mantras are openly and clearly given, the Shodashakshari Mantra is not directly given. Several hints about the mantra are given and you are asked to get the mantra if you are capable and deserving.

The opening versus of the mantra shastra chapter on Shreechakra says, "Your head can be given, your soul can be given but the Shodashakshari Mantra of the Devi can not be given".

Various books and websites on Shreechakra have published what the publishers thought is the Shodashakshari Mantra. One must be careful.

6 The Devi Kavacham consisting of 61 Slokas is in Markandeya Puranam. This Kavacham (armour) protects the reader in all parts of his body, in all places and in all difficulties. Every part of the body is mentioned and Devi, in all different forms, is being worshipped. Further, Devi, in different names, is prayed to for happiness, wealth, health, power and prosperity.

26 Only real Brahman Pujari with good intentions can recite the Devi-Kavacham stotra. Those who know it will never publish it and those who publish it do not know it. I cannot give it to my wife or even my child. For this reason, I prefer to share Devi- Mahatmyam Durga Stuti as the best glory for MAA.

However, Shreechakra can also be worshipped by other Devi mantras. There are several traditions of the worshipping the Shreechakra. We are giving below a very simple and still very effective pooja of Shreechakra.

It is known as the Shreechakra Navavarana pooja as per the Khadgamala Vidhi. For all round spiritual and material benefits it is a highly effective pooja. Anyone can perform it.

The Shreechakra is a very deep subject. A lot can be written about the Nine Avaranas in the Shreechakra, about the 43 triangles, the various Devies and Devatas and their significance etc. This information is already published in several books and websites. The purpose of this page is not to repeat or elaborate on what is already there but to give you a simple but effective way of doing the actual pooja which is what really matters and something which no one else has bothered put in English. Hence Instead of gathering a lot of technical information, it is better that you sit down and do an effective pooja. Prophet Mohammad rightly said, "A man who reads a lot of books is like a donkey carrying a load of books". Lord Krishna definitely said that Gyana yoga is the best path. A lot of people, especially the ones with pseudo intellectual ego who look down upon ritualistic worship and don't want to bow their head, mistakenly believe that reading of philosophy books and empty intellectual discussions are the Gyana yoga path. It is not. Adi Shankara was very clear in stating that the Gyana yoga is only for the Gyanis, and a Gyani is one who has reached the Paramahamsa or Avadhoota level. Great yogis like Krishna Paramahamsa, Swami Shivananda and Swami Satyananda belong to this category and not people like us.

On the top left hand side corner of the Shreechakra resides Lord Ganesha. On the top right hand side corner resides Lord Surya. On the bottom right side corner resides Lord Vishnu and at the bottom left corner of the Shreechakra resides Lord Shiva. Hence, before performing the Shreechakra pooja you must perform a brief pooja of the above four deities. These poojas are given in the Pancha Pooja section in this site. Apart from these four, the Devi along with her retinue (Parivar) of 108 other Devies reside in the Chakra. In this pooja they are worshipped one by one.

27 Devi worship must be done only after taking bath and wearing clean clothes. As per the rituals to be observed - various pooja books and websites prescribe long preparations and rituals for poojas. It is not possible for every one to perform a pooja like an ordained Vedic priest. Hence our scriptures allow one to do a pooja "Yatha shakti" or as per ones capability and convenience. Doing it with faith is what really matters. The minimum is: light a lamp and an incense stick and offer some prasad - if you don't have anything at home then simple milk or sugar will do.

People worship the Shreechakra made of various materials and in shades. The simplest and the best one is a clear diagrammatic picture.

In the olden days people used to draw the Chakra on various materials. Now you do not have to go through all the trouble. You can use a simple printed one, which is equally effective. We have enclosed one for your benefit at the top. Take a print out of it to worship. Preferably, laminate it so that it is not soiled or damaged.

While doing the pooja of the various deities in the Nine Avaranas, you can worship the Chakra with Akshintas (Turmeric rice) or flowers or with Panchamrut.

The Devi is worshipped in many forms and names - Lalita, Katyayani, Kameswari, Kamakshi, Durga, Chandi, Kali, and Amba etc. The closest matching form of the Shodashakshari Devi as described in the scriptures is that off Goddess Kamakshi of Kanchi. You will find this in the Devi pooja section.

The Anganyasas and Karanyasa beejas are also given for the benefit of those who are conversant with this ritual. If you do not know you can omit it.

If you are conversant with the other pooja rituals like Aachamanam, Bhuta Suddhi, Dehasuddhi, Shankha pooja, Kalasha pooja etc., you can perform them before the actual pooja. If you do not know simply offer a prayer to Lord Ganesha and do the pooja. At the end of the pooja offer the following prayer.

"Avahanam najanami, najanami visarjanam, poojamchaiva najanamani kshamaswa Maheswari. Yatkrutam yatkarishyami tathsarvam twamarpanam, poojam poorna phalam kuru".

Roughly translated it means - "I am not conversant with the Aavahana, visarjana etc.. pooja rituals and hence forgive me. Whatever I have done and I am doing, I am offering to you. Give me full results". Our ancients were also smart!

This pooja, along with the four other poojas that must be performed before that, will take about 45 minutes time but it is more effective than any other pooja both materially and spiritually. Shree Yantra:

28

Sri Chakra

Sri Chakra the mystical construction of the Cosmos. The secrets of cosmic unity held by the inter-penetration of nine triangles intercepting each other. Triangles are the product of three phases of cosmic process - creation, preservation, dissolution forming the triad of time. Past present and future. Into which the whole of the activities of the universe could be summed up. Contained. All the same, until the pattern is energised the Chakra remains just a piece of drawing. (The Sriyantra belongs to the class of objects (yantras) which are used for meditation in various schools of tantrism. One of the earliest known specimen is the portrain of the Sriyantra in the religious institution Sringari Matha established by the famous Philosopher Sankara in eight century A.D. The sriyantra had also been mentioned in the Buddhist inscription of the Srivijaya school is south Sumatra, which is dataed seventh century A.D2. Therefore, the sriyantra already has covered a long path of confirmation as an important object for rituals. Thus, the hymn from Atharva Veda3 (c. 12th century B.C) is dedicated to the Sriyantra-like figure composed of nine triangles. Many philosophers and westerners do not fully comprehend our Hindu Vedic culture in full. The Devi-Shakti worship has been propagated by the west in many individual umbrellas each claiming ownership towards authorship. “Durga Sapta-shathee” is the Devi Katha [contained in our Dharma awareness section under Navaratri article]; this is also called as Chandi Pathtam or Saptha Shathi (700 versed one). Sri Chandi is the Goddess who is the Patta Mahishi of Parabrahman. The word 'Chanda' hints at extraordinary traits and thus refers to the Parabrahman, who is extraordinary due to his complete independence w.r.t time and space. The word Chandi (arising from the Dhatu Chadi meaning anger) also refers to the fiery power of anger of the Brahman. The Sruti says, "mahadbhayaM vajramudyataM', wherein the word 'vajra' means not any weapon but the supreme Brahman. Thus, Chandi represents the Shakti of Brahman.

29 The Goddess puja is very meticulous and is divided into the following twelve stanzas: The following are the major Anga Vidyas for Navarna Mantra.

1. Bhuvaneshwari

2. Vagishwari

3. Chetani

4. Lakshmi

5. Kandarpa

6. Kamakala

7. Vighneshwara

8. Bija

9. Narasimha

10. Para Prasada

11. Sarvamangala Durga

12. Kalika

These are the Dwadasha Angas prescribed for Navarna mantra.

30 Greatness of Sri Sukta

The supreme appears in the form of Vishnu to uphold and protect the world. The operation is done through the power of Vishnu for which the terminology is Lakshmi. She is the Brahman revealed in its mother aspect as creatrix and nourisher of the three worlds. Her description appears in the Shi Sukta, where she has been lauded in golden words and in glorious terms. Just as there is no difference between Power-Holder (Vishnu) and energy upholding power (Lakshmi). She is the presiding deity of all divine manifestation. For the adoration of Lakshmi, there is no hymn equal to the Sri Sukta. The letters, syllables and words in the fifteen verses of Sri Sukta, collectively form the sound body of Lakshmi, the presiding deity of this Hymn. As it has come to us from the consciousness state of the Rishi (seer), the substance is Chit, the creative energy in Vaikhari or gross from of sound. The universe is conceived and born of sound. Light is nothing but a sound of a particular frequency. All that we see in this worlds in solid, liquid, or gaseous state has emanated from sound. Even our mind is the crystal of sound. Nama (name) is sound from which rupa (form) has come. To cut it short, Sri Sukta is a Siddha Mantra and is a radiant mass of energy. By proper Sadhana, the jiva can raise itself to a divine status. But to attain this, it is very vital that the meaning of the Mantras are correctly understood, intoned and also remembered at the time of recitation.

Ya Devi Sarva Bhutesu Maa rupena samsthita I

Ya Devi Sarva Bhutesu Shakti rupena samsthita I

Ya Devi Sarva Bhutesu Buddhi rupena samsthita I

Ya Devi Sarva Bhutesu Laxmi rupena samsthita I

Namestasyai II Namestasyai II Namestasyai II

Namo Namah II

31

32 Śrīm Hiraņya varnám hariņīm suvarna-rajata-srajám Chandrám hiranmayīm lakshmīm jatavedo ma avaha|(1) Hrīm Tám ma ávaha játavedo lakśhmīm anapa gáminīm Yasyám hiraņyam vindeyam gám aśvam puruśhán aham|| (2)

(1-2) Invoke for you O Agni, the Goddess Lakshmi, who shines like gold, yellow in hue, wearing gold and silver garlands, blooming like the moon, the embodiment of wealth. O Agni! Invoke for me that unfailing Lakshmi, blessed by whom, I shall win wealth, cattle, horses and men.

Klīm Aśhwa-pūrvám ratha-madhyám hasti náda prabódhiním Śhriyam devím upahvaye śhrír ma devír jushatám| (3) Aim Kám sósmitám hiranya prákárám árdrám jvalantím triptám tarpayantím Padme sthitám padma-varnám támihópahvaye śhriyam|| (4)

I invoke Shri (Lakshmi, who has a line of horses in her front, a series of chariots in the middle, who is being awakened by the trumpeting of elephants, who is divinely resplendent. May that divine Lakshmi grace me. I hereby invoke that Shri (Lakshmi) who is the embodiment of absolute bliss; who is of pleasant smile on her face; whose lustre is that of burnished gold; who is wet as it were, (just from the milky ocean) who is blazing with splendour, and is the embodiment of the fulfillment of all wishes; who satisfies the desire of her votaries; who is seated on the lotus and is beautiful like the lotus.

Souh: Chandrám prabhásám yaśhasá jvalantím śhriyam lóke deva justám udárám Tám padminim-ím saranam aham prapadye' alakshmír me naśyatám tvám vrne| (5) Ǒm Ǎditya varne tapasó dhijátó vanaspatis tava vrikshó' tha bilvah Tasya phalani tapsá nudantu mayántaráyás cha báhya alakshmíh|| (6)

I resort to that Lakshmi for shelter in this world, who is beautiful like the moon, who shines bright, who is blazing with renown, which is adored (even) by the gods, which is highly magnanimous, and grand like the lotus. May my misfortunes perish. I surrender myself to You, O resplendent like the Sun! By your power and glory, plants like the bael tree have grown up. may the fruits thereof destroy through the grace of all inauspiciousness rising from the inner organs and ignorance as well from the outer senses.

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Hrīm Upaitu mám deva-sakah kírtis cha maniná saha Prádūr bhūtó' smi rashtre' smin kírtim riddhim dadátu me| (7) Śrīim Kshut pipásá-amalám jyesthám alakshmím náshayámy aham Abhūtim asamriddhim cha sarván nirnuda me grihat|| (8) O Lakshmi! I am born in this country with the heritage of wealth. May the friends of Lord Siva (, Lord of wealth and Fame), come to me. May these (having take their abode with me), bestow on me fame and prosperity. I shall destroy the elder sister to Lakshmi, the embodiment of inauspiciousness and such evil as hunger, thirst and the like. O Lakshmi! Drive out from my abode all misfortunes and poverty.

Ka e í la Hrīm Gandha dvárám durá dharşhám nitya-pushtám karíshiním Iśhvarígm sarva bhūtánám tám ihó pahvaye śhriyam| (9) Ha Sa Ka Hala Hrīm Manasah kámam ákūtím vácah satyam ashímahi Paśhūnágm rūpam annasya mayi śríh shrayatám yaśhah|| (10) I hereby invoke Lakshmi (Shri), whose (main) avenue of perception is the odoriferous sense (i.e., one who abides mainly in cows); who is incapable of defeat or threat from anyone; who is ever healthy (with such virtuous qualities as truth); whose grace is seen abundantly in the refuse of cows (the cows being sacred); and who is supreme over all created beings. O Lakshmi! May we obtain and enjoy the fulfillment of our desires and our volitions, the veracity of our speech, the wealth of cattle, the abundance of varieties of food to eat! May prosperity and fame reside in me.

Sa Ka La Hrīm Kardamená praja-bhūtá mayi sambhava kardama Śriyam vásaya me kule mátaram padma-máliním| (11) Souh: Ǎpah srijantu snigdháni chiklíta vasa me grihe Nicha devím mátaram śhriyam vásaya me kule|| (12) (11-12) Lakshmi! You have progeny in Kardama. (Hence) O Kardama, may you reside in me. Make Mother Shri with garlands of lotuses to have Her abode in my (ancestral) line. may the (holy) waters create friendship (they being of adhesive nature). O Chiklita (progeny of Shri)! Reside at my home; and arrange to make Divine Mother Shri stay in my lineage!

34 Aim Ardám pushkariním pushtim pingalám padma máliním Chandrám hiran-mayím lakshmím játavedó ma ávaha| (13) Klīm Ǎrdhám yah kariním yashtim suvarnám hema-máliním Sūryám hiran-mayím lakshmím játavedó ma ávaha|| (14)

Invoke for me, O Agni, Lakshmi who shines like gold, is brilliant like the sun, who is powerfully fragrant, who wields the rod of suzerainty, who is the form of supreme rulership, who is radiant with ornaments and is the goddess of wealth. Invoke for me O Agni, the Goddess Lakshmi who shines like gold, blooms like the moon, who is fresh with anointment (of fragrant scent), who is adorned with the lotuses (lifted up by celestial elephants in the act of worship), who is the presiding deity of nourishment, who is yellow in colour, and who wears garlands of lotuses.

Hrīm Tám ma ávaha játevedó lakshmím anapa gáminím yasyám Hiranyam prabhūtam gávó dásyó aśván vindeyam purushan aham|| (15)

Invoke for me O Agni, that Goddess Lakshmi, who is ever unfailing, being blesses by whom I shall win wealth in plenty, cattle, servants, horses and men.

Śrīm Ǒm mahá-devyai cha vidmahe, vishnu-patnaiya cha dhímahi Tanno Lakshmíh prachódayát || (16) We commune ourselves with the Great Goddess, and meditate on the consort of Vishnu; may that Lakshmi direct us (to the Great Goal). Om May there be Peace, Peace, Peace.

Ǒm Shántih, Shántih, Shántih.

35 Glory of Durga worship with recitation of 108 names:

Place Aum Eim Hrim Klim Shrim before name

Name Meaning Durga The Inaccessible Devi The Deity Tribhuvaneshwari Goddess of The Three Worlds Yashodagarba Sambhoota Emerging From Yashoda's Womb Narayanavarapriya Fond of Narayana's Boons Nandagopakulajata Daughter Of The Nandagopa Race Mangalya Auspicious Kulavardhini Developer Of The Race Kamsavidravanakari Threatened Kamsa Reducer Of The Number Of Asurakshayamkari Demons Shilathata Vinikshibda At Birth, Slammed By Kamsa Akashagamini Flew In The Sky Vasudevabhagini Sister Of Vasudeva Divamalya Vibhooshita Adorned With Beautiful Garlands Divyambaradhara Beautifully Robed Khadgaketaka Dharini Holder Of Sword And Shield Shiva Auspicious Papadharini Bearer Of Others' Sins Varada Granter Of Boons Krishna Sister Of Krishna Kumari Young Girl Brahmacharini Seeker Of Brahman Balarkasadrushakara Like The Rising Sun Purnachandra Nibhanana Beautiful Like The Full Moon Chaturbhuja Four-Armed Chaturvakttra Four-Faced Peenashroni Payodhara Large Bosomed Wearer Of Peacock-Feathered Mayoora Pichhavalaya Bangles

36 Bejeweled With Armlets And Keyurangadadharini Bracelets Krishnachhavisama Like Krishna's Radiance Krishna Dark-Complexioned Sankarshanasamanana Equal To Sankarshana Indradhwaja With Shoulders Like 's Flag Samabahudharini Patradharini Vessel-Holder Pankajadharini Lotus-Holder Kanttadhara Holder of Shiva's Neck Pashadharini Holder Of Rope Dhanurdharini Holder Of Bow Mahachakradharini Holder Of Chakra Vividayudhadhara Bearer Of Various Weapons Kundalapurnakarna Wearer Of Earrings Covering The Vibhooshita Ears Chandravispardimukha Beautiful Like The Moon Mukutavirajita Shining With Crown Adorned Shikhipichhadwaja Virajita Having Peacock-Feathered Flag Observer Of Fasts Like Young Kaumaravratadhara Girls Do Tridivabhavayirtri Goddess Of The Three Worlds Tridashapujita The Goddess Of The Celestials Trailokyarakshini Protector Of The Three Worlds Mahishasuranashini Destroyer Of Mahishasura Prasanna Cheerful Surashreshtta Supreme Among The Celestials Shiva Shiva's Half Jaya Victorious Vijaya Conqueror Sangramajayaprada Granter Of Victory In The War Varada Bestower Vindhyavasini` Resident Of The Vindhyas Kali Dark-Complexioned Kali Goddess Of Death

37 Wife Of Mahakala Seedupriya Fond Of Drinks Mamsapriya Fond Of Flesh Pashupriya Fond Of All Beings Bhootanushruta Well-Wisher Of Bhootaganas Varada Bestower Kamacharini Acting On One's Own Accord Papaharini Destroyer Of Sins Kirti Famed Shree Auspicious Dhruti Valiant Siddhi Successful Hri Holy Chant Of Hymns Vidhya Wisdom Santati Granter Of Issues Mati Wise Sandhya Twilight Ratri Night Prabha Dawn Nitya Eternal Jyotsana Radiant Like Flames Kantha Radiant Khama Embodiment Of Forgiveness Daya Compassionate Bandhananashini Detacher Of Attachments Mohanashini Destroyer Of Desires Putrapamrityunashini Sustainer Of Son's Untimely Death Dhanakshayanashini Controller Of Wealth Decrease Vyadhinashini Vanquisher Of Ailments Mruthyunashini Destroyer Of Death Bhayanashini Remover Of Fear Padmapatrakshi Eyes Like The Lotus Leaf Durga Remover Of Distress Sharanya Granter Of Refuge

38 Bhaktavatsala Lover Of Devotees Saukhyada Bestower Of Well-Being Arogyada Granter Of Good Health Rajyada Bestower Of Kingdom Ayurda Granter Of Longevity Vapurda Granter Of Beautiful Appearance Sutada Granter Of Issues Pravasarakshika Protector Of Travellers Nagararakshika Protector Of Land Sangramarakshika Protector Of Wars Protector From Distress Caused Shatrusankata Rakshika By Foes Protector From Ignorance And Ataviduhkhandhara Rakshika Distress Sagaragirirakshika Protector Of Seas And Hills Sarvakaryasiddhi Pradayika Granter Of Success In All Attempts Durga Deity Durga

39 |Tribute: The Lakshmi Puja Recitation -

1. Namastheasthu Maha-maaye Shri-peete Sura-poojite Shankha Chakra Ghadha-hasthe -- Maha Lakshmi Namostuthe

Salutations O Great Maya, Who dwells in the Shri Chakra, adored by the Gods. You hold the Conch-shell, the Discus, and the Mace. I worship Sri Maha Lakshmi with all devotion.

2. Namasthe Garudaarudhe -- Kolaasura Bhayankari Sarva Paapa Hare Devi -- Maha Lakshmi Namostuthe

Salutations to Lakshmi riding the Eagle Garuda. You who destroyed the demon Kola, who removes all sins of mind, body, and soul. I worship Sri Maha Lakshmi with all obedience.

3. Sarvajane Sarva-varade Sarva-dhushta Bhayankari Sarva Dhukka Hare' Devi -- Maha Lakshmi Namostuthe

You are supreme knowledge, fulfiller of all desires; and the destroyer of all wickedness. You remove all our sorrows. I worship Sri Maha Lakshmi with all devotion.

4. Siddhi Buddhi-pradhe Devi -- Bukhti Mukti Pradhaayini Mantra Moorte Sadhaa Devi -- Maha Lakshmi Namostuthe

Goddess, You provide both Achievement and Intellect. You give liberation or moksha. You are the embodiment of all mantras. I worship Sri Maha Lakshmi with all devotion.

5. Aadhyantha-rahite Devi -- Aadhya Shakti Maheshwari Yogaje Yoga-sambhoote -- Maha Lakshmi Namostuthe

Without beginning or ending, You are the primordial Energy of cosmic creation. You are the divine fire born of all Yogas, and dawn in the minds of the Yogis. I worship Sri Maha Lakshmi with all devotion.

6. Sthoola Sookshma Mahaa-raudre -- Maha Shakti Mahodare Mahaa Paapa Hare Devi -- Maha Lakshmi Namostuthe

You are both the Gross and Subtle manifestation of Rudra, the deadly force of the Creation. You are the Great Energy of the Cosmos, and You eliminate all the greatest pitfalls of progress. I worship Sri Maha Lakshmi with all devotion.

40 7. Padma-asana Sthithe Devi Para-Brahma Svaroopini Parame shi Jagan-maataah: -- Maha Lakshmi Namostuthe

Seated in the yogic Lotus posture, You take the form of Supreme Brahman, devoid of all attributes. You are the Supreme Wealth of the cosmos, and Mother of all creation. I worship Sri Maha Lakshmi with all devotion.

8. Shveta-ambara-dhare Devi Naanaa-lankaara Bhooshite Jagad- sthithe Jagan-maataah -- Maha Lakshmi Namosthudhe

Goddess worshipped in white clothes, symbolizing Sattva qualities; You are adorned with many necklaces and all ornamentations. You are the Cosmic genesis of all time and space, and the Mother of all creation. I worship Sri Maha Lakshmi with devotion.

41 Aum Bhur Bhuvah ssvah tat saviturvarenyam bhargo devasya dhimahi dhiyo yo naha prachodayatt

“Maa” is a giver, a light of hope, and a shelter of protection. In times of turbulences, adversities, Maa sublimely, somewhat mystically comes to our rescue. When we reach out to Maa, divine, she is unfailingly there for us to nurture us and to embrace us in solace.

"Om Asato Maa Sadgamaya, Tamaso Maa Jyotir Gamaya, Mrityor Maa Amritam Gamaya, Om Shantih, Shantih, Shantih"

From falsehood to truth lead us from darkness of ignorance to delight of light of knowledge; from mortal planes may we grow in spirit to emancipate in freedom of immortality. Peace, peace, peace.

As the mother of all life, “Amba” is gentle, and is the god of nature and life because she brings rain and protects against disease. Amba shelters us and grants us solace. Amba is Bhauneshvaree maa who is Lakshmee, Kali and Sarasvati; whose seed is the Gayatri Mantra and whose infinite sound and light is “AUM”.

When the blinding beams of Vishnu, Shiva, Brahma, Indra, , Agni, and all the other Gods met at one blazing point, the energy came to life in the form of a Goddess. Thus, MAA is considered Shakti, the creative power of the Divine. Each of the Gods gave Her His most powerful weapon: Shiva's Trident, Vishnu's Discus, Indra's Thunderbolt. Roaring fiercely, Kali single-handedly battled Mahishasura and his entire army of powerful, magical, crafty demons. She devoured, slashed, tore, and crushed every one. But even after the demons were slain, Kali's battle frenzy raged on. She continued to dance wildly, slashing and ripping at the dead demons, dancing from corpse to corpse, shaking the foundations of the universe itself. The Gods realized they had to stop Her or the universe would be destroyed. So Shiva, Her Husband, stepped forward. He lay down among the corpses on the battlefield, motionless. As Kali continued her dance of death, she suddenly realized that She was dancing on top of a live body--and it was that of Her very Shiva! Overcome with shame at the unthinkable disrespect She was showing by unknowingly touching Her Husband with Her feet, She bit Her tongue and stopped Her wild dance. She transforms to her original glowing golden Goddess of grace, compassion, and radiant love.

42 Durga represents the Divine Mother. She is celebration of Victory of righteousness over wrongfulness and a glory of the cosmic Gods. Divinely, She is the energy aspect of the Lord. Without Durga, Shiva has no expression and without Shiva, Durga has no existence. Shiva is the soul of Durga; Durga is identical with Shiva. Lord Shiva is only the silent witness. He is motionless, absolutely changeless. He is not affected by the cosmic play. It is Durga who does everything. Shakti is the omnipotent power of the Lord, or the Cosmic Energy.

Devi worship is, therefore, worship of God’s glory, of God’s greatness and supremacy. It is adoration of the Almighty. The Mother’s Grace is boundless. Her mercy is illimitable; Her knowledge infinite; Her power immeasurable; Her glory ineffable; and Her splendour indescribable.

Maa is “Adi-shakti”, beyond all comprehension.

Jaya Maa

Glory of Maa

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